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Audience
Setting: The parable in context Luke 15 tells the tale of three parables, each containing the theme of rejoicing in what was lost being found (cf. Luke 15:6, 9, 24). From one interpretive perspective, the parables work together to show that that which is lost from the fold of God is found again, suggesting then that conversion is a main theme in this chapter.1 Conversion presents a potential theme, however, the clearer case for thematic unity rests more precisely on the notion of repentance. As regards the prodigal son, the notion of repentance becomes all the more clear. The younger son literally chooses to turn back (15:17-20)- repentance in the literal sense of the word. Such a theme picks up the Lukan theme of repentance, particularly with respect to the immediate boundaries of our parable (cf. 13:1-5, 16:14-16, 29-31). As such, the theme of repentance versus conversion suggests a slightly nuanced point, but goes to the overall reading of the passage as potentially anti-Judaic. If conversion is on the mind, a broader concept of religious heritage in general is included, suggesting a change of belief system in specific. The change then entails a turn away from Judaism and a turn towards Christianity. As such, the theme of conversion potentially works towards a reading of these texts that favors the notion of supersessionism, wherein the penitent turn necessarily entails a turn away from rigid systems of Judaic law, and a turn towards the radical embrace Christian grace. In contrast, reading the theme of repentance more narrowly suggests that both Jews and Gentiles alike are called to turn back to God- there is less animosity towards Judaism. Repentance suggests that there is a turn away from sin, back towards God. With this in view, it is a bit simpler to understand how and why some interpreters often read this passage as a call to turn away from the rigid systems of Judaic law, conflated then as a turn away from Judaism in general. In looking again at the immediate context of the passage, Jesus is addressing the Pharisees and the scribes (15:2)- he is doing so again- as he previously addressed them in Luke 14. Further situating the passages theologically, 14:1-23 points us towards the theme of dinner table exclusivity on the part of the Pharisees. Jesus dines with the Pharisees and encourages them to dine with “the poor, the crippled, the lame and the blind,” (14:13). Jesus dines multiple times with the Pharisees (cf. 7:36, 11:37, 14:1), and interestingly, these settings each point towards Jesus’ unique practices, scolded by the Pharisees as problematic according to Jewish law. It is with these textual prefaces in mind that we then come to our passage. Jesus has established a precedent relationship with the Pharisees (7:36, 11:37, 14:1), wherein his practices are dubious before their legalistic practices. In particular, there are two previous passages that are centered around Jesus’ social inclusion of those sinners whom the Pharisees exclude. In 7:36-50, Jesus allows a sinful woman near the table, and again in 14:1-23, Jesus encourages the welcome of the outcasts to the table. Interestingly, in our passage, Jesus is again presented with the outcasts.2 He draws the tax collectors and the sinners near to him to listen, 15:1. Those ready to listen are contrasted with those grumbling Pharisees, who are clearly already annoyed with this Jesus figure who is always engaging in controversial behaviors and relationships contra Jewish law. It is with this in mind then, that we turn to the closing portion of our passages boundaries- 16:31. Here, Jesus claims that the law of the prophets itself did not clearly convey God’s message of repentance- for the adherents of the law still present an “abomination in the sight of God” (16:15). Chapters 14, 15, 16 then present an overall address to the Pharisees, culminating in the powerful phrase: “If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead,” (16:31). The notion of repentance then is highly emphasized in chapter 15, as a signal that repentance does not necessarily have to look like legalistic adherence to Jewish law, but a turning of the heart back to God. It is in this sense that Jesus scolds the Pharisees. This scolding however, need not be read as favoritism towards Gentiles, nor as a rejection of Jews in general. Rather, this suggests that Jesus is urging a reform of Pharasaic practices, a turning back to the heart of the law, thus including Jewish repentance (as well as Gentile conversion towards God.) Such a point is only further emphasized by the clarity of the fact that the audience of our parable is entirely Jewish.3 The Christian message then is tacked on as an interpretation of Gentile readers- this is not the actual audience in which Jesus teaches the parable. 1 Bovon comments that the thematic unity of the “lost and found” in the three parables points directly to conversion, intending to teach that followers of Jesus ought to accept anyone’s conversion- no matter how far from God they have been lost, their return to God is to be celebrated. Bovon, Francois. 2 Bovon, Francois. P. 403. 3Snodgrass, Klyne R.: ''Stories with Intent: A Comprehensive Guide to the Parables of Jesus. ''2008, Grand Rapids, MI: William B. Eerdmans Publishing Company, p. 134.